Ali Ataie – We Wholeheartedly Submit to the Guidance of the Prophet
AI: Summary ©
The speaker discusses multiple scenarios in which the Prophet Muhammad sall campaigns, including the use of "will" and "will" in language to describe emotions and behavior, the history of his son's allamensization and death, the use of shelling and attacks on innocent civilians, and the concept of Jesus Subhanahu wa wa wa. They emphasize the importance of Jesus Subhanahu wa wa wa and the need to submit to Allah's guidance. The speaker also discusses the use of "will" and "will" in various language to describe emotions and behavior, and the importance of submitting to Allah's guidance and understanding the internet's use in modern day media.
AI: Summary ©
Allah subhanahu wa ta'ala says that the prophet
Muhammad sallallahu alaihi wa sallam,
he takes precedence for the believers over their
own lives.
That the prophet, sallallahu alaihi wa a'hi wasalam,
is more dear to the believers than their
own lives. They prefer him over themselves, sallallahu
alaihi wa a'hi wasalam.
In a rigorously authenticated hadith in Bukhari and
Muslim,
he said, peace and blessings of god be
upon him.
I swear by the one who holds my
soul in his hand.
He said, none of you truly believe or
none of you are a perfect believer
until I am more beloved
than his parents, than his children, and the
whole of humanity. And the and the the
scholars of hadith, they say about this hadith
that this hadith indicates
2 types of love. There is a
There is a love that is rooted in
the rational faculty.
This is someone who loves the prophet
because they know that it's good for him,
and the Muha'dithin use an analogy.
Like someone who is ill, someone who has
a disease and they take a pill, even
though the pill is bitter, they take it
anyway. Because the intellect, the rational faculty, the
Aqal dictates to him that this is something
good for me.
But then there's another type of love because
when you get to know the prophet
you get to know him, when you have
ma'rifah of him
this type of herb
converts to herb imani,
a herb that is based on iman
because we know that a requisite of
of true love is
You have to love you have to know
someone before you can love them.
How did the Sahaba manifest their love for
the prophet
Look at the hadith that they mentioned,
mentions 55 chapters about the prophet
The first chapter is called, Babumajaathikalthi
Rasulillah.
The chapter that comes describing the physical characteristics
of the prophet Muhammad sallallahu alaihi wasallam. You
might wonder what does this have to do
with anything?
Abdullah ibn Umar mentioned the hadith that there
are 11, some say 17 white hairs on
the entire head of the prophet Muhammad sallallahu
alaihi wa sallam, And they're concentrated at the
temples. And he
said, This is from the Surah, Hud and
its and its sisters. Meaning the few Surahs
after it. Why does he mention this? Why
is this important? Why do we have to
know the number of white hairs on the
head of the prophet salallahu alaihi wasallam?
Why did the Sahaba mention it? They mention
it because they loved him.
They loved him.
And when you love someone,
you wanna know everything about that person,
don't you?
You just don't wanna know what that person
said, but how did they say it? What
did they look like? How did they walk?
How did they talk? How did they
eat? This is why the Sahaba mentioned these
things because they're annihilated
and the love of the Prophet sallallahu alaihi
wasallam. And this love is for fisabilillah.
This is for the sake of Allah Subhanahu
Wa Ta'ala.
Imam Ali
He
said, He said,
Radhi Allahu Ta'ala Anhu Sayna Ali, he said
the prophet sallallahu alaihi wasallam was more beloved
to us than anything, even more so
even more so than cold water. Look at
the analogy. What does cold water mean for
the desert Arab? It means life itself. This
is an analogy for life itself.
More than life itself. No one knows the
religion better than the Sahaba.
The best generation is my generation, he said,
This is someone annihilated
in the Mahaba and the akhlaq of the
prophet salallahu alaihi wa sallam.
The affair is all about Allah Subhanahu wa
ta'ala. Abu Bakr as Siddiq
He said to the prophet sallallahu alaihi wa
sallam This is mentioned many many books including
Adi Iya, and many many others.
That he came to the prophet
and said, Yeah Rasulullah, I prefer Abu Talib
to come to become Muslim over Abu Khulhaifa.
I prefer Abu Talib. Who is Abu Talib?
He is the uncle of the prophet
the man who raised him, his paternal uncle.
I prefer your uncle to become Muslim over
Abu Khulafa.
Who is Abu Khulafa?
The father of Abu Bakr as Siddiq.
He's saying, I prefer your uncle to become
Muslim, and go to Jannah over my own
father.
This is Abu Bakr as Siddiq
Why did he say that? Because the Prophet's
happiness is his happiness. When the Prophet would
smile, the sahaba would smile. When he would
cry, the the sahaba would cry.
There's many many stories like this demonstrating the
deep love they had for him.
Who was taken by Quraysh during the wartime
situation, imprisoned during the sacred months, and then
taken outside of Mecca to a place called
Tani'im where they basically crucified him. Khubayb ibnu
Adi
And they said to him as he was
hanging on this stake, the Quraish, the mushrikeen
of the Quraish, they were jeering and deriding
him and saying, Don't you wish that Muhammad
was in your place?
And you were safe at home with your
family? Listen to the response of, Khubaybibnu
Adi. He said, I don't wish a thorn
to to prick the finger
of the messenger of Allah And then he
said, You Allah, there is no one here
to convey my salam to your habib.
Convey my salaams to your habib. And according
to Ibnu Shisham,
the prophet sallallahu alaihi wasallam was in a
majlis in Madina to Manawara at that time.
And Zaydib, no Haditha, and others were around
him. And suddenly there came upon him a
feeling like the revelation was descending.
And he said,
What has happened? Oh Messenger of God.
Khubayb, your brother is being martyred in Mecca.
And Abu Sufyan ibn Uhar who was there
at the time, obviously was not Muslim at
this time.
He said an interesting comment that began watered
some seeds in his heart that grew into
iman later on.
He said, I have never seen anyone
love anyone
like the companions of Muhammad love Muhammad sallallahu
alaihi wa sallam.
On the day of Ghazwat Uhud,
the prophet sallallahu alaihi wasallam was under siege.
The sahaba, about 30 of them, made a
human shield around his physical person
360 degrees around him.
One of them was Nusayba bintuka,
a female companion
that had come to give water to the
mujahideen.
And now she found that the prophet
is under siege. She picks up a sword
and stands in front of an armed horseman
named Abdullah ibn Uqamiya who had just killed
Musa'ab ibn Umer thinking Musa'ab was the Prophet
And he started shouting,
I've killed Muhammad.
And shaitan, he heard this on the other
side of the battlefield.
And he began the shi'ar, this battle cry
amongst the mushrikeen, They
left the battlefield. Go protect the city of
Madinah.
Losing heart,
taking the wind out of their sails.
Because they heard they heard their beloved had
been killed.
Nusaybib bin Tukab stood her ground, picked up
a sword, stood in front of this man,
Abdullah ibn Famiyah, who realized that this was
Mus'aab. Now the prophet is here. So he
begins to charge and she stands in front
of his horse.
And he turns the blade over because he
won't kill a woman on the battlefield in
Jahali,
rules of engagement. Pre Islamic
rules of engagement. You don't attack attack women
and children.
You have so called first world countries right
now dropping bombs on innocent civilians
of men, women and children. This is barbaric.
This is barbarism.
All of these tactics is haram
according to Sharia.
Dropping neutron bombs, hydrogen bombs, these are haram
according to our Sharia. But other people do
it, so called first world nations. Right?
Realpolitik,
whatever it takes by any means necessary.
But this mushrik who just had believed he
had killed the prophet sallallahu alaihi wasallam, he's
not going to attack a woman. He has
the common decency
not to attack a woman on the battlefield.
So he stops dead in his tracks and
he pulls the He turns the blade over
and he begins tapping her on the shoulder
from his horse. Meaning get out of the
way. Nusayba says in the hadith,
I wanted to run away.
I turned around. My beloved is under siege.
I stood my ground. And then he increases
the severity of the blows, fracturing her clavicle.
She falls, he goes around.
And her son was there, Zayd. And he
comes running, Om me. Om my mother my
mother. And what does she say?
She says to Zayd,
get away from me
and protect the Prophet.
The believers prefer the life of the Prophet
Muhammad
over their own lives. When the prophet sallallahu
alaihi wa sallam came into Madinatul Munawara,
he stayed in the house of Abu Ayub
Al Ansari radhiallahu alaihi wa sallam, and it
was a 2 story house. And Abu Ayub
put him on the ground floor because he
said it's easier for you to come in
and out, people are going to visit you.
So Abu Ayub and his wife were on
the 2nd floor. And after a couple of
days, it suddenly occurred to Abu Ayyub Balansari.
This is, you know, an insight into the
the the thought process of a companion
of the Prophet Muhammad After a couple of
days he said, Ah, we're walking above the
head of the Prophet
This is Surah adab, this is bad adab
with the Prophet sallallahu alaihi wa sallam. We're
walking above him.
This is a Sahabi. No one knows the
deen better than the Sahaba.
No one knows.
This is the best generation.
So he came down. You Rasulullah, I'm sorry.
Let's switch places. And the prophet said, Don't
worry about
that. It's okay. It's easier for me. Don't
worry about that.
But Abu Ayyub and his wife would shimmy
across the walls of their room,
so they don't walk up above his head.
He said, Bring him food. And he wouldn't
eat the whole plate. And he and his
wife would look at the plate, and try
to determine which part of the dish he
entered his hand into the dish, so they
can eat from that same side.
This is mentioned in our traditions.
And one time he didn't even touch the
plate. And Abu Ayur Ab Ansari, he ran
downstairs
in a panic.
Oh messenger of God, did I breach Adab
with you? What happened? Did I offend you?
Did my wife offend you? Please forgive us.
What happened? What happened? What happened?
Said, No. No. No. There's onions in this.
I don't eat onions.
I speak with Jibril alaihis salam.
I don't eat onions.
There's three reasons why you love according to
the ulama.
Jamal, Kamal and Ihsan.
Jamal means beauty, physical beauty. When someone's beautiful,
you naturally inclined towards that person. And according
to our
no one was more physically beautiful than the
prophet
So much so that our mother Aisha
she said, if the women of Yusuf would
have seen my Yusuf, they would have cut
their hearts.
Forget about their
hands. Abu Horeira said,
I have not He didn't say
to Rajulan
basharan,
insanan.
I have shayan. I have not seen anything
more beautiful than him.
And then kamal, perfection.
He said, Sallallahu Alaihi Salam, I was only
sent to perfect your character.
Verily, you dominate
magnificent character.
A perfect equilibrium,
the perfect Adamic
creature.
A
perfect equilibrium of jamali and jalabi attributes
in the prophet sallallahu alaihi wasallam.
Physical beauty,
perfection and ihsan.
And no one has shown us more ihsan,
than the Prophet sallallahu alaihi wa sallam. No
human being.
He is a means of our guidance. He
is the Sabab of our hidayah
He is our shafir on the yomul kiyama.
Again, all of the affair, the entire affair
is about Allah Subhanahu Wa Ta'ala. But Allah
Subhanahu Wa Ta'ala sent us a messenger, And
Allah subhanahu wa ta'ala tells us in the
Quran to obey the messenger. Allah subhanahu wa
ta'ala gives us a verse in the Quran,
The verse of examination.
We have to take a test, an examination
like you take the bar exam or the
CPA exam. We have to test ourselves.
This is called Ayatul Imtihan,
the verse of examination.
Say, if you really love Allah, a lot
of a lot of people claim to love
God, Muslims, Jews, and Christians, a lot of
people claim to love God. Say, If you
love
Allah, follow me. Say, tell them, O Muhammad,
if you claim to love Allah, follow me.
You have to have itiba of the Prophet
Then will Allah love
you. This verse is in the jussive mood,
present active jussive. Al mudari or majazoom
which means it's it's it's it's responding to
something. It's a result clause.
If you love Allah, follow me, then will
Allah love you.
Then will Allah love you and forgive you
your sins.
SubhanAllah.
There's a lot of people that are made
to believe. And this is really coming out
of evangelical Christian
preaching, the prosperity gospel. And a lot of
Muslims are buying into this
kind of theology, this rhetoric
that basically states
that the amount of love that God has
for you is commensurate with the amount of
money in your bank account.
So the wealthier you are, the more God
loves you. Very simplistic worldview. What kind of
theology is that? That's not what the Quran
is teaching.
What does the Quran say? That the level
of love that Allah subhanahu wa ta'ala has
for you is commensurate with the amount of
with the amount of adherence
you have to the prophet Muhammad
This is how to capture the love of
Allah subhanahu wa ta'ala. But let's look at
this verse a little bit closer cause we
have to have tadabbur and tafakkur
of the Quran.
Quran?
Allah asked us, don't they reflect deeply?
Means to penetrate something to its end,
to find the end of something. Do they
not penetrate the meanings of this Quran? Do
we just listen to it? We have no
idea what it's saying? We don't make an
attempt to learn Arabic,
to learn Arloom al Quran?
It's just elevator music? We're bored in taraweeh?
Is this what the Quran is for? Quran?
Do we not reflect on the Quran?
Allah says, What is Quran? Present, active, imperative.
Who is Allah talking to? The prophet
You know, there's some du'at, they stand in
front of Christian audiences,
and they say to the Christian audience, you
know, the name Isa alaihis salam is in
the Quran 5 times more than the prophet
sallallahu alaihi wasallam. And this is a true
statement.
This is a true statement, but very misleading.
Because
a person who hears that might be led
to believe
that Isa alaihis salam is 5 times more
important than the prophet Muhammad sallallahu alaihi wa
sallam. That's 5 times the maqam of the
prophet Muhammad sallallahu alaihi wa sallam. This part
of our belief that the Prophet Sallallahu Alaihi
Wasallam is sahib
maqam mahbood khairil kalkillah
These are exalted titles. He's the best of
creation.
So why is it that the prophet
is only mentioned 5 times in the Quran,
and Isa mentioned 25 times, Musa over 70
times?
What does that mean?
Why does that happen? Because Allah subhanahu wa
ta'ala is speaking directly to the prophet Muhammad
And which servant is more honored
by the king? The one that the king
is talking about in the 3rd person who's
not even there, or the one that the
king invites to the throne room and speaks
to him directly and says, Kul, say.
This is our prophet sallallahu alaihi wa sallam.
He speaks to him directly, sallallahu alaihi wa
sallam. We have to think about the Quran.
Allah subhanahu wa ta'ala says, who?
Allah and his messenger. It is more befitting
that you please him.
Now if you read this in Arabic
at a first glance, you might think there's
a grammatical error in the Quran because there's
2 subjects mentioned, Allah
Who? You think, who? Who is singular? Mufrad
Al Ghhaib. It should be
an It should be it should be dual.
But why the singular?
This is not an error, this is not
a mistake.
According to Imam Al Khortubi,
he said, this ayah demonstrate a close intimate
relationship
between the prophet sallallahu alaihi wasallam
and Allah subhanahu wa ta'ala his lord.
And that he says
that Allah subhanahu wa ta'ala made the Prophet's
pleasure
his pleasure. When you please the Prophet salallahu
alaihi wa sallam, you automatically please Allah subhanahu
wa ta'ala. When you anger
when you anger the prophet shalallahu alaihi wa
sallam, you automatically anger Allah subhanahu
wa ta'ala.
Fatima is a piece of my flesh.
Whoever angers her angers me. Whoever angers me
has angered Allah Subhanahu wa ta'ala.
He said, the Quran says,
Allah.
Whoever obeys the messenger is obeying Allah.
That there's a unity, there's a oneness, there's
an equality on the level of obedience,
not on the level of ontology.
This is where, with all due respect, our
Christian friends made a grievous error in their
theology.
When they say that Isa alaihis salam and
God share an ontology, they're ontologically
they're essentially the
same. Whereas we know, lahut and nasut,
divinity and humanity are never mixed.
They never mix.
But what does it mean? It means the
prophet
is a perfected agent of Allah Subhanahu Wa
Ta'ala.
All of his actions are guided. All of
his words are guided. In the Hadith
Qudsi and Sahib Bukhari,
the prophet
said,
Allah says, my servant does not draw close
unto me with anything more beloved
to me than his
And he continues to draw close unto me
with his superogatory acts of worship
until I love him. And then I become
the eye by which he sees. I become
the hand by which he grabs, and I
become the foot by which he walks. And
if you were to ask anything from me,
I shall surely give it to him. This
hadith qutzi, sound hadith, rigorously authenticated. What does
it mean? We can't take hadithi. Allah doesn't
become your eye, Allah doesn't become your hand,
Allah doesn't become your foot.
Whatever you can think of that is not
Allah subhanahu wa ta'ala. What does it mean
according to Abu Abu Qasim al Junaid
He says, this means that Allah Subhanahu Wa
Ta'ala safeguards
the entire limb, all of the limbs of
this person. This person becomes a perfected agent
of Allah subhanahu wa ta'ala. A person has
who is upon total guidance from Allah Subhanahu
Wa Ta'ala.
SubhanAllah.
Allah Subhanahu Wa Ta'ala says,
You did not throw when you threw. When
the prophet sallallahu alaihi wa sallam picked up
some stones and threw them at the Quraysh
and
Allah says, you did throw when you threw.
Allah threw.
Allah
threw.
That's what the Quran says. What does that
mean? Allah incarnated? No. We don't believe in
Khurul and Tajzeem. These are Christian beliefs, these
are Hindu beliefs. What does it mean? It
means
that the actions of the prophet sallallahu alaihi
wasallam are totally guided by Allah subhanahu wa
ta'ala. This is the meaning of it.
By the star when it goes down, your
companion is not being misled nor is he
nor is nor is he astray.
And he never speaks.
This is a present tense verb. We have
to learn some Arabic. All of us should
try. A present tense verb is usually negated
by,
But
here,
This man means never, never does the Prophet
sallallahu alaihi wa sallam speak from his hawa,
from his caprice. Never. Everything he says is
wahi.
Shall shall we write down from you? One
of his companions said, Abdullah ibn Amr Al-'az,
shall I write down from you when you're
angry? Should I should I record that?
By the one who sent me in truth.
Nothing comes out of this.
Nothing comes out of this except the truth.
So we have to read the Quran at
a deeper level. We're running out of time.
But these verses we read sometimes we think
they're mundane,
we pass over them.
But they're deep verses.
We could talk about that
maybe later Insha'Allah Ta'ala. But I want to
end with this Insha'Allah,
that we have to submit sometimes
to Allah and his messenger.
We have to just submit. Sometimes we try
to over rationalize things.
Right? We have to understand that Taqal is
useful. No doubt about it. We can't make
sense of the world without it. We can't
function.
But we have to believe in things sometimes
that are super irrational,
that we cannot explain them rationally
because they come in our scripture,
And oftentimes,
unfortunately,
we try to over rationalize
and it affects our taslim and ist Islam.
It affects our submission and resignation
to Allah subhanahu wa ta'ala. Like the brother
who told me one time, during Ramadan, he
wasn't fasting. He said, Why aren't you fasting?
Oh, fasting was for back then.
You know, you know people back then, they
need to store food for a month. You
know brother? They need to store food. Oh,
really? Yeah. You don't know this. I'm a
postmodern, you know, I'm a I'm a progressive.
You're an antiquated traditionalist.
You don't know what you're talking about.
Buying into this bifurcation
that you have Muslims who really understand the
Quran, and they're antinomian. Don't even follow the
Sharia.
Right? And you have these traditionalists
who don't know what they're doing, who believe
in fairy tales.
No.
We believe in fasting.
Is very clear.
The brother who said, Why do I have
to wash my left hand if I break
my wudu? What does my left hand do
have to do with the other thing? What
does it have to do with it? What
does it have to do with it? What
do you want me to say?
We submit to Allah Subhanahu Wa Ta'ala. We
don't over rationalize.
We believe in super rational transmission. They're called
mutta yabaat or samayat.
Right?
So the story in the Quran,
Musa alaihi salam with Bani Israel,
they come to the Bahar and Fir'aun is
behind them. And what did Bani Israel say
to Musa alaihis
salam? We're done.
This is what their aqal suggested to them.
There's an ocean in front of us. Firaun
and his junood are behind us. This is
over. We're gonna get slaughtered.
But they forgot who they were dealing with.
Musa
Who
is Musa dealing with?
The one who describes himself by saying,
Whenever he decrees a matter, he says to
it be and there it is.
So Allah subhanahu wa ta'ala said to Musa
alaihi salaam by way of
al Bahrabi Asaq.
Strike the sea with your cane, with your
staff.
Musa alayhi salam didn't say, ho, ho, ho,
ho. Let me think about that.
Doesn't make sense to me.
Sorry Allah. Doesn't make sense to me. What's
that going to do?
Okay, maybe I'll try. No.
No.
Mubasharata,
immediately Musa alaihis salam struck because he knows
who he's he's dealing with. Allah Subhanahu Wa
Ta'ala.
Who are we dealing
with? This is what we have to ask
ourselves.
The prophet sallallahu alaihi wa sallam was invited
to a meal. He took some Sahaba, the
house of Abu Ubayt. We'll enter this
Abu Ubayd, he cooked a goat
and the prophet
he said, serve
me the forequarter, the shoulder of the goat.
This hadith in the Shama'il and Nabuiyah
and other books.
Serve me the 4 quarter of the goat.
And he said, Here you go, oh messenger
of God. The prophet
took a few bites and he passed it
to the sahaba. He did not eat a
lot.
He did not eat a lot when he
could have eaten a lot.
When his sahaba were starving, he would starve
with them, trying tying rocks around his stomach
to stave off hunger pangs.
This is the man of the people.
Took a few bites and he passed it.
And then he said, Yeah Abba urbayd. Now
win me adira. Give me a shoulder.
Here you go. Took a few bites and
passed it.
And then he said, Yeah.
Serve me another shoulder.
So, oh Messenger of God, how many shoulders
does a goat have?
Only 2. What do you mean serve me
another?
Right? Why?
Because for Abu Arbait, this is what his
intellect dictated to him. This is what the
Aqo told him.
So he stopped, hesitated.
Listen to the response
of the prophet sallallahu alaihi wa sallam. He
says,
I swear by the one
who holds my soul in his hand.
If you had just kept quiet,
you would have served me a shoulder every
single time I asked
you. Every single time I asked you. Why?
Who are we dealing with? The prophet sallallahu
alaihi wa sallam. Who is he dealing with?
Allah
Allah's power over all things.
Don't marginalize the prophet
Don't
don't don't render his sunnah null and void
as some dark forces in this country are
trying to do. Trying to say, oh, he's
historical, he's historicized,
It has nothing or little to do. The
Rand Corporation says this. They have a proposed
hermeneutic of the Quran. The prophet Sunnah has
little or no relevance to Muslims' lives today.
Muslims are buying into this. We shouldn't buy
into this.
Marginalizing the sunnah of the prophet
is this what the Quran says?
No. It sure does not.
We submit to the guidance of the prophet
sallallahu alaihi wasallam.